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of a Temple that is prophaned. Leave out the Court; which is without the Temple, and measure it not, for it is given to the Gentiles. In those places where it is represented as a whore, where the Cup of its abominations is spoken of, and where it is said, it shall seduce the inhabitänts of the Earth by the signs that it shall work, it is consider'd as a Religion ; because worship , idolatry , miracles and signs belong to Religion.
III. The H. Spirit's representing the Antichriarine of stian Religion as a Paganism; is to me 'a new reaAntichri- fon, that perswades me, that in the Text of St. Rian Paga- Paul, which we are now discoursing of, by the the same Doctrine of Demons we must understaud that do. ihing. ctrine , of which Damons are the object. For I
look on these two Texts as Parallel ; this of the Revelation, the out ward Court is given to the Gen, tiles; and this, the apostacy of the son of perdition shall be a Doctrine of Demons. Now it is certain, that in that Text in the eleventh of the Revelation is precisely meant that Paganism, that Pagan Theology, and that Pagan service, that were. introduced into the Christian Religion, and consequently here by the Doctrines of Demons , we must understand the Pagan Religion , that wor. shipt Damons, or Antichriftianism, that hath made for it self a Religion altogether like it in worship
ping new Damons. God could
IV. But the principal reason that perfectly predia the perswades me ; is , the event, which is always introdu&i- the best, or rather the cnly sure Interpreter of nisin into prophecies. One thing is certain, viz. that there the Christi. is a perfect conformity between the Thelogy and
worthip of the ancient Paganism, and the Antichristian Religion of the Papism. This was not done by chance. God permitted it, God fore
faw it, and without doubt God hath predicted it. For there is no likelihood, that having carefully marked in the Prophecies events incomparably less considerable , he should forget this. 'Tis true; one may say, that the Prophecy of it is found in these words of the Revelation, the outward Court shall be given to the Gentiles ; and in those places where the Antichristian and popish Religion is compared to adultery, and the corrupted Church to a whore. But the first seems to me to be too obfcure, and the second too general. I can't believe; but thac God would leave us some Oracles more clear and less general, to predict this admirable conformity, which is between the worship of the ancient Paganism, and that of Anrichristianism. Now this Text more express and more clear then the others, I do not find elsewhere.
To set forth this last proof in all its strength, we must consider some points of this conformity: They may be seen already in those two Chapt. of the second part of our Prejudices, where we have shewn the conformity between Popery and Paganism. But not to give any the trouble of leaving this book to find out the proof of this truth, that the worship of Demons among the Heathens; and this of the Saints in the Papism are alike , we will here give an abstract of it.
The Pagan Theology about good Demons is re- The Artis ferred to these Articles. I. They said, that be- cles of the sides the great Gods, there were inferiour Divi- Theology nities, that received all their power from the su- & Religion periour Gods. II. The inferiour Divinities were Dæmons.
ther consecrated Heroes, and deified souls, or fpirits naturally and originally separated from matter. III. Their office was to be mediatours between men and the great Gods, to execute
their orders in favour of men , and carry the prayers of men to those superiour Gods. IV. To the honour of the one and the other , i. e. of Demons or spirits, as well those that were consecrated souls, as those that were naturally feparated from matter, they made Images, built Temples, and by vertue of the consecration, they made them come and dwell in those Images and Temples. V. Besides this, they did adore and worship the ashes and the reliques of their Heroes. These are the Articles to which the Theo
logy of the Pagan Demons was reduced. Paganism First, They held inferiour Divinities, that were acknown infinitely beneath the great Gods. 'Tis a thing
so known, that there is no need to prove it. Gods cal. They called their great Gods , Dii superi , Dii
cæleftes , Soveraign Gods , and heavenly Gods. They placed these Gods in the Stars, as souls in bodies; therefore the Greeks called them @tòr runners, as always going , and always running , as Plato faith in the Dialogue entitled Cratylus. These Gods were so very much above the others, that they believed them only immortal ; for the same Plato faith somewhere, that the inferiour Gods were not immortal by their nature. They called these inferiour Gods Damons, and they
ascribed this distinction to Zoroafter. They, faith graculo- Plutarch, seem to have removed great difficulties,
who have establisht a species of Spirits called Des mons between the Gods and men. They have found, that they are these Damons, that do unite us with the great Gods, and do conciliate them to us; whether this Doctrine cometh from the Magi and Zoroaster, or whether it drew its original from Thrace by Orpheus , or from Egypt, ar from Pbrygia.
In lib. de defe&tu
between the Saints
The Papism acķnowledgeth the very fame di- ThePapisim stinction. And they must not tell us, that it makes no supposes but one Soveraign God, and no inferiour ftin&ion Gods; for the Saints are its true inferiour Divinities. It calls them Divus and Diva , as well as he and God was called Divus Auguftus. The Heathens put Heathens the very fame difference between their great did be. Gods and their inferiour ones, as the papism doth Gods and between God and the Saints. For the superiour Dæmons, Gods were almighty and eternal ; and the other were created by the great Gods, did not act buc according to their orders, and were not immortall in their own nature. The papists can't make a greater distinction between God and the Saints The De-, than this. The superiour Gods of the Heathens Mediators were according to them so heavenly, so sublime, God and and so pure, than they could not by themselves men. have any commerce with men, nor abase themselves so far as to take care of humane affairs, to govern them immediately and by themselves. Therefore they establisht a kind of Damons, to be
Symposio, as Mediators and Agents between the Soveraign Gods and mortal men, said Plato. God doth not converse with men faith the same Author ; but all commerce between God and men is by the mediation of Damons. The Demons are Meßenger's and Interpreters, that come from God to men, and go from men to God. They bring to men the presents of the Gods, and so the Gods the prayers and homage of men.
He that would see this Theo logy more at large, may find it in Plutarchs difcourse, de Defestu Oraculorum. In Apuleius de Deo Sacratis , in famblichus de mysteriis , and above all in Saint Austin , in the eighth Book of the City of God, with Ludovicus Vives's notes. Now one drop of water is not more like another,
Hesiod the firft author
than this Pagan Theology is to that of the Papism. God and Jesus Christ, say they, who are their great Gods are too sublime for us to address our selves directly to them. We must have mediatours, that may be more of our rank; the souls of Saints and the Angels do this office for us. They are the interpreters of our thoughts and our wants before God; and they receive commission to do us good and serve us. Therefore it is that prayers are addressed to them. Therefore 'tis that cures and deliverances are expected from them. Lastly, therefore 'tis that men put themselves under their protection.
In the heathen Theology the mediators spirits of the dei, were of two sorts. One were humane fouls, fouls, the the other separate intelligences. The most anfirst order cient of the Greeks, in which we see this deifi
cation of souls expresly, is Hefiod, who faith, that by the counsel of Jupiter , the great men after their death are establisht guardians and patrons of mortal men , inspectors of their good and evil works, deftributors of riches, and that in this confifts their royal dignity. Therefore afterwards this sort of Gods were called the Gods of Hefiod. Plato entirely adopted this Theology, and Eufebius quotes
from this Philosopher thele words touching the Euseb. 1.3. Heroes ; We will for the future serve and adore
their sepulchers, as of the Damons, following the Evang. advice of the Oracle. Those that have the linal
lett acquaintance with the Pagan Theology and The Laws History, know this, that the greatest part of their of ancient Gods were deified men. They themselves made
no secret of it: it may be seen in Plutarch's book shipping of about the ceasing of Oracles. The Laws of anactly like cient Rome are express and remarkable hereupon. BCW komo, Divos, & illos, qui cæleftes semper beati habiti sunt,
c. 11. de præpar.